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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1We are rejoicing and delighted to hear this unsurpassed word of comfort that we are destined to the highest, supreme enlightenment. Homage be to thee, O Lord of unlimited sight! 35. We confess our fault before thee; we were so childish, nescient, ignorant that we were fully contented with a small part of Nirvdza, under the mastership of the Sugata. ? Santane. ® Or, at present, etarhi. VIIT. DESTINY OF THE FIVE HUNDRED MONKS, 203 36. This is a case like that of a certain man who enters the house of a friend, which friend, being rich and wealthy, gives him much food, both hard and soft. 37. After satiating him with nourishment, he gives him a jewel of great value. He ties it with a knot within the upper robe and feels satisfaction at having given that jewel. 38. The other man, unaware of it, goes forth and from that place travels to another town. There he is befallen with misfortune and, as a miserable beggar, seeks his food in affliction. 39. He is contented with the pittance he gets by begging without caring for dainty food; as to that jewel, he has forgotten it; he has not the slightest remembrance of its having been tied in his upper robe. 40. Under these circumstances he is seen by his old friend who at home gave him that jewel. This friend properly reprimands him and shows him the jewel within his robe. 41. At this sight the man feels extremely happy. The value of the jewel is such that he becomes a very rich man, of great power, and in possession of all that the five senses can enjoy. 42. In the same manner, O Lord, we were unaware of our former aspiration !, (the aspiration) laid in us by the Tathagata himself in previous existences from time immemorial. 43. And we were living in this world, O Lord, with dull understanding and in ignorance, under the 1 Pramidh4na; from the context one would gather that the real meaning had been ‘ predestination.’ 204 SADDHARMA-PUNDARIKA. VIII. mastership of the Sugata ; for we were contented with a little of Nirvaza; we required nothing higher, nor even cared for it. 44. But the Friend of the world has taught us better: ‘This is no blessed Rest! at all; the full knowledge of the highest men %, that is blessed Rest, that is supreme beatitude.’ 45. After hearing this sublime, grand, splendid, and matchless prediction, O Lord, we are greatly elated with joy, when thinking of the prediction (we shall have to make to each other) in regular succession. 1 Nirvreti. ? Purushottam4n4m. IX. DESTINY OF ANANDA, RAHULA, ETC. 205 CHAPTER IX. ANNOUNCEMENT OF THE FUTURE DESTINY OF ANANDA, RAHULA, AND THE TWO THOUSAND MONKS.
21 Nirvreti. ? Purushottam4n4m. IX. DESTINY OF ANANDA, RAHULA, ETC. 205 CHAPTER IX. ANNOUNCEMENT OF THE FUTURE DESTINY OF ANANDA, RAHULA, AND THE TWO THOUSAND MONKS. On that occasion the venerable Ananda made this reflection: Should we also receive a similar prediction? Thus thinking, pondering, wishing, he rose from his seat, prostrated himself at the Lord’s feet and uttered the following words. And the venerable R4ahula also, in whom rose the same thought and the same wish as in Ananda, prostrated himself at the Lord’s feet, and uttered these words: ‘Let it be our turn also, O Lord; let it be our turn also, O Sugata. The Lord is our father and procreator, our refuge and protection. For in this world, including men, gods, and demons, O Lord, we are particularly distinguished '!, as people say: These are the Lord's sons, the Lord’s attendants; these are the keepers of the law-treasure of the Lord. Therefore, Lord, it would seem meet ®, were the Lord ere long to predict our destiny to supreme and perfect enlightenment.’ Two thousand other monks, and more, both such as were still under training and such as were not, likewise rose from their seats, put their upper robes upon one shoulder, stretched their joined hands 1 Or respected, Aitrikrita ; cf. Pali Aitttkara and Sansk. Aitrikara, Lalita-vistara, p. 347. ? Pratirfipa. - 206 SADDHARMA-PUNDARIKA. Ix. towards the Lord and remained gazing up to him, all pre-occupied with the same thought, viz. of this very Buddha-knowledge: Should we also receive a prediction of our destiny to supreme and perfect enlightenment. ; Then the Lord addressed the venerable Ananda in these words: Thou, Ananda, shalt in future become a Tath4gata by the name of Sagaravaradharabuddhivikriditabhig#a1, an Arhat, &c., endowed with science and conduct, &c. After having honoured, respected, venerated, and worshipped sixty-two ko/is of Buddhas, kept in memory the true law of those Buddhas and received this command, thou shalt arrive at supreme and perfect enlightenment, and bring to full ripeness for supreme, perfect enlightenment twenty hundred thousand myriads of kofis of Bodhisattvas similar to the sands of twenty Ganges ?. And thy Buddha-field shall consist of lapis lazuli and be superabundant. The sphere shall be named Anavandmita-vaigayanta and the AZon Manogiasabdabhigargita. The lifetime of that Lord Sagaravaradharabuddhivikrtaitabhig#a, the Tathagata, &c., shall measure an immense number of AZons, AZons 1 The epithet SAgaravaradharavipulabuddhi, i.e. having the great intelligence of Sfagaravaradhara, is bestowed on the Bodhisattva destined to be born as Sakyamuni, Lalita-vistara, p. ro. As the next preceding epithet, 1. c. mahapadmagarbhekshaza, seems to point to the sun, I infer that Sagaravara, the choicest of oceans, denotes Soma, and SAgaravaradhara, the keeper of that ocean, the moon.
3ro. As the next preceding epithet, 1. c. mahapadmagarbhekshaza, seems to point to the sun, I infer that Sagaravara, the choicest of oceans, denotes Soma, and SAgaravaradhara, the keeper of that ocean, the moon. 2 According to the reading vimsatim GangdnadivalikopamAni ; var. lect. has vimsati-Gang4°, so that Burnouf’s rendering ‘égal & celui des sables de vingt fleuves du Gange’ is admissible. On the other hand it must be remarked that we shall meet in the sequel with the phrase bahfini Gang4nadivélikopam4ni Buddhako/inayutasata sahasrami. __ a i wenn” Ix. DESTINY OF ANANDA, RAHULA, ETC. 207 the term of which is not to be found by calculation. So many hundred thousand myriads of ko¢is of incalculable AZons shall last the lifetime of that Lord. Twice as long, Ananda, after the complete extinction of that Lord, shall his true law stand, and twice as long again shall continue its counterfeit. And further, Ananda, many hundred thousand myriads of ko¢is of Buddhas, similar to the sands of the river Ganges, shall in all directions of space speak the praise of that Tathagata SagaravaradharabudhivikeiaitAbhigha, the Arhat, &c. . I announce to you, congregated monks, that Ananda-Bhadra, the keeper of my law, shall in future become a Gina, after having worshipped sixty kofis of Sugatas. 2. He shall be widely renowned by the name of Sagarabuddhidhérin Abhig#4pr4pta’, in a beautiful, thoroughly clear field, (termed) Anavanat4 Vaigayantt (i.e. triumphal banner unlowered). 3. There shall be Bodhisattvas like the sands of the Ganges and even more, whom he shall bring to full ripeness; he shall be a Gina endowed with great (magical) power, whose word shall widely resound in all quarters of the world. 4. The duration of his life shall be immense. He shall always be benign and merciful to the world. After the complete extinction of that Gina and mighty saint*, his true law shall stand twice as long. 5. The counterfeit (shall continue) twice as long 1 These names may be translated by ‘possessor of an intellect (unfathomable) as the ocean, having arrived at transcendent wisdom.’ 3 Tayin. 208 SADDHARMA-PUNDARIKA. IX. under the rule! of that Gina. Then also shall beings like grains of sand of the Ganges produce in this world what is the cause of Buddha-enlightenment.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1We are rejoicing and delighted to hear this unsurpassed word of comfort that we are destined to the highest, supreme enlightenment. Homage be to thee, O Lord of unlimited sight! 35. We confess our fault before thee; we were so childish, nescient, ignorant that we were fully contented with a small part of Nirvdza, under the mastership of the Sugata. ? Santane. ® Or, at present, etarhi. VIIT. DESTINY OF THE FIVE HUNDRED MONKS, 203 36. This is a case like that of a certain man who enters the house of a friend, which friend, being rich and wealthy, gives him much food, both hard and soft. 37. After satiating him with nourishment, he gives him a jewel of great value. He ties it with a knot within the upper robe and feels satisfaction at having given that jewel. 38. The other man, unaware of it, goes forth and from that place travels to another town. There he is befallen with misfortune and, as a miserable beggar, seeks his food in affliction. 39. He is contented with the pittance he gets by begging without caring for dainty food; as to that jewel, he has forgotten it; he has not the slightest remembrance of its having been tied in his upper robe. 40. Under these circumstances he is seen by his old friend who at home gave him that jewel. This friend properly reprimands him and shows him the jewel within his robe. 41. At this sight the man feels extremely happy. The value of the jewel is such that he becomes a very rich man, of great power, and in possession of all that the five senses can enjoy. 42. In the same manner, O Lord, we were unaware of our former aspiration !, (the aspiration) laid in us by the Tathagata himself in previous existences from time immemorial. 43. And we were living in this world, O Lord, with dull understanding and in ignorance, under the 1 Pramidh4na; from the context one would gather that the real meaning had been ‘ predestination.’ 204 SADDHARMA-PUNDARIKA. VIII. mastership of the Sugata ; for we were contented with a little of Nirvaza; we required nothing higher, nor even cared for it. 44. But the Friend of the world has taught us better: ‘This is no blessed Rest! at all; the full knowledge of the highest men %, that is blessed Rest, that is supreme beatitude.’ 45. After hearing this sublime, grand, splendid, and matchless prediction, O Lord, we are greatly elated with joy, when thinking of the prediction (we shall have to make to each other) in regular succession. 1 Nirvreti. ? Purushottam4n4m. IX. DESTINY OF ANANDA, RAHULA, ETC. 205 CHAPTER IX. ANNOUNCEMENT OF THE FUTURE DESTINY OF ANANDA, RAHULA, AND THE TWO THOUSAND MONKS.
21 Nirvreti. ? Purushottam4n4m. IX. DESTINY OF ANANDA, RAHULA, ETC. 205 CHAPTER IX. ANNOUNCEMENT OF THE FUTURE DESTINY OF ANANDA, RAHULA, AND THE TWO THOUSAND MONKS. On that occasion the venerable Ananda made this reflection: Should we also receive a similar prediction? Thus thinking, pondering, wishing, he rose from his seat, prostrated himself at the Lord’s feet and uttered the following words. And the venerable R4ahula also, in whom rose the same thought and the same wish as in Ananda, prostrated himself at the Lord’s feet, and uttered these words: ‘Let it be our turn also, O Lord; let it be our turn also, O Sugata. The Lord is our father and procreator, our refuge and protection. For in this world, including men, gods, and demons, O Lord, we are particularly distinguished '!, as people say: These are the Lord's sons, the Lord’s attendants; these are the keepers of the law-treasure of the Lord. Therefore, Lord, it would seem meet ®, were the Lord ere long to predict our destiny to supreme and perfect enlightenment.’ Two thousand other monks, and more, both such as were still under training and such as were not, likewise rose from their seats, put their upper robes upon one shoulder, stretched their joined hands 1 Or respected, Aitrikrita ; cf. Pali Aitttkara and Sansk. Aitrikara, Lalita-vistara, p. 347. ? Pratirfipa. - 206 SADDHARMA-PUNDARIKA. Ix. towards the Lord and remained gazing up to him, all pre-occupied with the same thought, viz. of this very Buddha-knowledge: Should we also receive a prediction of our destiny to supreme and perfect enlightenment. ; Then the Lord addressed the venerable Ananda in these words: Thou, Ananda, shalt in future become a Tath4gata by the name of Sagaravaradharabuddhivikriditabhig#a1, an Arhat, &c., endowed with science and conduct, &c. After having honoured, respected, venerated, and worshipped sixty-two ko/is of Buddhas, kept in memory the true law of those Buddhas and received this command, thou shalt arrive at supreme and perfect enlightenment, and bring to full ripeness for supreme, perfect enlightenment twenty hundred thousand myriads of kofis of Bodhisattvas similar to the sands of twenty Ganges ?. And thy Buddha-field shall consist of lapis lazuli and be superabundant. The sphere shall be named Anavandmita-vaigayanta and the AZon Manogiasabdabhigargita. The lifetime of that Lord Sagaravaradharabuddhivikrtaitabhig#a, the Tathagata, &c., shall measure an immense number of AZons, AZons 1 The epithet SAgaravaradharavipulabuddhi, i.e. having the great intelligence of Sfagaravaradhara, is bestowed on the Bodhisattva destined to be born as Sakyamuni, Lalita-vistara, p. ro. As the next preceding epithet, 1. c. mahapadmagarbhekshaza, seems to point to the sun, I infer that Sagaravara, the choicest of oceans, denotes Soma, and SAgaravaradhara, the keeper of that ocean, the moon.
3ro. As the next preceding epithet, 1. c. mahapadmagarbhekshaza, seems to point to the sun, I infer that Sagaravara, the choicest of oceans, denotes Soma, and SAgaravaradhara, the keeper of that ocean, the moon. 2 According to the reading vimsatim GangdnadivalikopamAni ; var. lect. has vimsati-Gang4°, so that Burnouf’s rendering ‘égal & celui des sables de vingt fleuves du Gange’ is admissible. On the other hand it must be remarked that we shall meet in the sequel with the phrase bahfini Gang4nadivélikopam4ni Buddhako/inayutasata sahasrami. __ a i wenn” Ix. DESTINY OF ANANDA, RAHULA, ETC. 207 the term of which is not to be found by calculation. So many hundred thousand myriads of ko¢is of incalculable AZons shall last the lifetime of that Lord. Twice as long, Ananda, after the complete extinction of that Lord, shall his true law stand, and twice as long again shall continue its counterfeit. And further, Ananda, many hundred thousand myriads of ko¢is of Buddhas, similar to the sands of the river Ganges, shall in all directions of space speak the praise of that Tathagata SagaravaradharabudhivikeiaitAbhigha, the Arhat, &c. . I announce to you, congregated monks, that Ananda-Bhadra, the keeper of my law, shall in future become a Gina, after having worshipped sixty kofis of Sugatas. 2. He shall be widely renowned by the name of Sagarabuddhidhérin Abhig#4pr4pta’, in a beautiful, thoroughly clear field, (termed) Anavanat4 Vaigayantt (i.e. triumphal banner unlowered). 3. There shall be Bodhisattvas like the sands of the Ganges and even more, whom he shall bring to full ripeness; he shall be a Gina endowed with great (magical) power, whose word shall widely resound in all quarters of the world. 4. The duration of his life shall be immense. He shall always be benign and merciful to the world. After the complete extinction of that Gina and mighty saint*, his true law shall stand twice as long. 5. The counterfeit (shall continue) twice as long 1 These names may be translated by ‘possessor of an intellect (unfathomable) as the ocean, having arrived at transcendent wisdom.’ 3 Tayin. 208 SADDHARMA-PUNDARIKA. IX. under the rule! of that Gina. Then also shall beings like grains of sand of the Ganges produce in this world what is the cause of Buddha-enlightenment.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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